維摩經略疏 2.164

2.164

「如是至莊嚴」，次、合譬。今以十種合飯色異：一、約同居者，濁重為垢、濁輕為淨，此垢淨相隔，垢不見淨也。二、約同居有餘。同居淨中雖無重濁，見思牽生故亦是垢，有餘土中久斷此垢故名為淨。垢淨未融，垢不見淨。三、自約有餘。二乘生彼，其土則劣，故名為垢。菩薩生彼，以具福業感報亦淨亦垢，故不見淨。四、約有餘果報。有餘之土未破無明，其土悉垢。生實報者，已破無明，其見則淨亦垢，故不見淨。五、自約果報者，上下相望報有優劣自成垢淨，亦垢故不見淨。六約果報望下寂光、七下品寂光望中寂光、八約中寂光望上寂光、九諸土總對寂光、十諸土非垢寂光非淨，畢竟無說非垢非淨，而說諸土為垢、寂光為淨。故下文云「雖知諸佛國土永寂如空，而現種種清淨佛土。」今此十番垢淨以對飯色。

"So it is... up to ...adornments": Next, applying the simile. Now, ten kinds are used to match the differing colors of rice: First, regarding Common Residence: heavy turbidity is defilement, light turbidity is purity; here defilement and purity are mutually separated, so defilement does not see purity. Second, regarding Common Residence in relation to Expedient Remainder: although in the pure Common Residence there is no heavy turbidity, because one is drawn to rebirth by [delusions of] views and thoughts it is also defilement; in the Land of Remainder, having long severed this defilement, it is called pure. Defilement and purity are not yet fused, so defilement does not see purity. Third, within Expedient Remainder itself: when the two vehicles are born there, their land is inferior, hence called defiled; when bodhisattvas are born there, because they are endowed with meritorious karma their evoked retribution is both pure and defiled, so they do not see purity. Fourth, regarding Expedient Remainder in relation to True Retribution: the Land of Remainder has not yet broken through ignorance, so its land is entirely defiled; those born in True Retribution have already broken through ignorance, and what they see is both pure and defiled, so they do not see purity. Fifth, within True Retribution itself: looking between higher and lower, the retributions have superiority and inferiority, naturally constituting defilement and purity; being also defiled, they do not see purity. Sixth, regarding True Retribution in relation to the lower Quiescent Light. Seventh, the lower grade of Quiescent Light in relation to the middle Quiescent Light. Eighth, regarding the middle Quiescent Light in relation to the upper Quiescent Light. Ninth, all the lands collectively contrasted with Quiescent Light. Tenth, all the lands are not defiled and Quiescent Light is not pure; ultimately there is no speaking of neither defiled nor pure, yet the lands are spoken of as defiled and Quiescent Light as pure. Therefore, a later passage says: "Although knowing that all buddha-lands are eternally quiescent like empty space, they manifest all kinds of pure buddha-lands." Now these ten rounds of defilement and purity are matched with the colors of rice.